1

Ḍuḥkhaaḍi-saptakam.

Pain Ḍuḥkha comes up owing to consciousness of physical body Śariira. Śariira takes birth based on the deeds/Karma.  Karma is performed, provoked by the dual feeling of likes and dislikes Raaga-Ḍveesha. This dual feeling crops up owing to pride generated by the dual Abhimaana. ṂAbhimaana is in turn a product of indiscrimination Aviveeka, the cause of this being ignorance Ajỵaana. The book explains at length this sequence of Seven  —  Ḍuḥkha - Śariira - Karma - Raaga-Ḍveesha - Abhimaana - Aviveeka -  Ajỵaana — Ḍuḥkhaaḍi-saptaka.

2

Aaṭmaa - Avasṭhaṭraayasaakshii.

SELF is the spectator of the three wakeful, dream and sleep states. Self is neither the sufferer nor the enjoyer of these states.

3

Aaṭmaa - Paỵcakoośaaṭiiṭaḥa.  

SELF transcends all the five sheathes – (1) Annamaya Food,    (2) Praaṇamaya Breathe, (3) Manoomaya Mind, (4) Vijỵaanamaya worldly practical knowledge, Science, (5) Aananḍamaya Happiness — which are faced in the mundane life.

4

Aaṭmaa - Śariiraṭrayavyaṭirikṭaḥa.

SELF transcends all the three – (1) Sṭuulaśariira physical body, (2) Suukshmaśariira Subtle body, (3) Kaaraṇaśariira Casual body — which conduct, develop and bind the being in the mundane life.

5

Aaṭmaa - Saṭ.

SELF is the in-built Element of Existence.

6

Aaṭmaa-Ciṭ.

SELF is the Activation and Animation Caiṭanya, Revelation Prakaaśa, Awareness Jỵaana of Saṭ the Element of Existence.

7

Aaṭmaa-Aananḍaḥa.

SELF is the accomplishment Aananḍa of Saṭ the Element of Existence.

8

Arcana-Ṭaṭṭvam

The synthesis of Brahman subjective growth  and the being by adoring.

9

Viśvaamiṭruni Ṭapassu.

The struggle of Viśvaamiṭra to observe penance, with provocative attitude, to attain the abode of the sage Vasishta.

10

Raama Ṭaṭṭvam.

Vaalmiiki Raamaayaṇa, Aḍhyaaṭma Raamaayaṇa, Vaasishtha Raamaayaṇa prove Raama as the characteristic entity of  the beings, where Nara the human being can conduct through the life, as Naaraayaṇa the imperishable entity.

11

Bhakṭi Ṭaṭṭvam.

Devotion is generally conceived as an effort and service to some distant god. Devotion is activation unto accomplishment of the stability, the divinity within by EARDDAA.

12

Caṭuśślookii Bhaagavaṭam.

A text of four śloka verses explaining the theme of the universe/uni-verse characteristically.

13

ŚriiḌakshinaamūrṭi Sṭooṭram.

Silent expression of the divinity within, explained to comprehend silently and stably.

14

Śriimaḍ Bhagavaḍgiiṭoopanishaṭṭulu (Giiṭaa).

This text is a comprehension as a group of Upanishaḍ and also an essence of all Upanishaḍ. The substance of the verse/ślooka 2-16 — there is no existence for the non-existing, there is no non-existence for the element of Existence. The total script reiterates this truth several times.

The text is being published in five formats – (1) Detailed exposition, (2) Abridged exposition, (3) Working exercise for comprehension, (4) Recital purpose,  Pocket size, (5) Grammatical details.

15 to 28

Upanishaḍ.

Īśa, Kēna, Katha, Māṇdūkya, Muṇdaka, Praśna, Aiṭareeya, Ṭaiṭṭiriiya and Naaraayaṇa-Praśna (2 volumes), Kaivalya, Ṭējōbinḍu, Amrṭabinḍu, Nirālamba, Śvēṭāśvaṭara, Sannyāsa Jīviṭamu (Life of Sannyasin) comprising of five Upanishaḍ – Totally 18 Upanishaḍ have been published in truth-perspective exposition. Chānḍōgyōpanishaḍ and Brhaḍaaraṇyaka are under printing.

29

Paaṭaỵjala Yoogasūṭramulu.

In this text, Yooga the control of the attitudes of ciṭṭa the inner sense, is explained at length.

30 to 34

Śangkara-Aḍvaiṭam.

Commentary on Śangkara’s works (1) Arḍhaślookii, (2) Ēkaślookii, (3) Koupiina paỵcakam, (4) Maniishaa paỵcakam, (5) Aḍvaiṭoopaḍeeśa paỵcaraṭnam, (6) Nirvaaṇa Shatkam, (7) ŚriiḌakshinaamūrṭi Sṭooṭram, (8) Suvarṇa-maalaa-sṭuṭiḥi, (9) BhajaGoovinḍa - sṭooṭram, (10) Aaṭma-booḍha, (11) Parśnooṭṭarii, (12) Śriilaxmiinrsimha - sṭooṭram.

35

Bhaaraṭa-kaṭha – Jiivuni Vyavasṭha – Saaḍhakuni Vyavasṭha.

The epic (the fifth Veeḍa) Śriimahaa Bhaaraṭa has been totally composed characteristically as a comparison among the states of man, as a common being, and as an aspirant of truth. The states are thus explained characteristically.

36

Raamaayaṇa Ṭaṭṭvam – Saaḍhakuni Vyavasṭha.

The epic Śriimaḍraamaayaṇa has been totally expounded characteristically as Raamaayaṇam, the practice to attain the abode of Raama.

37

ŚriiGuruḍevula aaraaḍhana.

The practice of adoring the divinity of GURU, the preceptor by revelation within.

38

Yajurveeḍa Sanḍhyaavanḍanam.

The discipline of realising the worth of both the transition periods  Sun-rise and Sun-set, physically represented, in the Practice of awareness of the EARDDAA within.

39

Aḍhyaṭma Viḍya Praaraṃbhika for school children.

The education on SELF for school children, in theory and practice, through their senses and normal life in the physical world.

40

Srshti Biijam.

The seed of the universe/uni-verse as expounded in the first Mandala, 164th Sūkṭa of Rgveeḍa.

41

Naaraḍa Bhakṭi Sūṭramulu.

The principles of devotion given by Sage Naaraḍa.

42

Manṭrapushpam.

The chanting, realising the God within.

43

Saashtaanga Namaskaaram.

The method of prostrating with the eight limbs of the physical body has been illustrated by photographs, and the truth of it has been explained.

44

Aham-Paḍa Nirvacanam.

The word Aham SELF is defined subjectively as a spectrum of all the syllables of the language Saṃskrṭa.

45

Paaṇiniiya Śikshaa.

The disciplines/principles of pronunciation of  syllables of the language Saṃskrṭa have been explained at length by sage Paaṇinii. This is a supporting script of Veeḍa.

46

Veeḍaanga Chanḍaḥa.

This is another supporting script of Veeḍa. This explains the various metres of measuring the syllables contained in Vaiḍika mantra. This also explains the order of subjective pleasure/accomplishment that can be derived from each metre.

47

Veeḍanga Jyouṭisham.

This is again another supporting scripture of Veeḍa. Veeḍa expound subjective effulgence jyooṭi. This text explains by calculations, the influence, on the earth, of the nine Graha comprehension-characteristics, like the Sun and the Moon. This explanation stands as a comparison for Buḍḍhi, the earth or the working place of the man, to discuss within himself his effulgence in the influence of nine comprehension / Graha. This exposition is of non-physical truth, unlike the solar system of physical nature.

48

Śaṭaruḍriiyam.

Man is basically the copious embodiment of Saṭ the element of existence. This is his Ḍaśa state. Ḍaśa ḍaśaguṇam śaṭam. Over this, he creates and brings in the influence of his objective external behaviour, against his basic entity. This Ḍaśa state is Śaṭa for him. He is troubled by this antagonistic state created  by him for himself, out of ignorance over his divine basic entity. The trouble creates turbulence for him, to the extent of forcing him for relief from it, by his own knowledge of his basic entity. This text narrates the practice of an aspirant for achieving such a relief .

49

Naaraayaṇapraśnaḥa.

All activities are subject-based. They are activated externally by material cause and the action-organs. Sangkalpa instinct, action and result forms of the activities are influenced by the comprehension of one’s own intelligence of the SELF. This text expounds the truth and the eternal benefit of basing the activities on the comprehension of  intelligence of the SELF.

50

Laliṭaa Sahasram.

This text expounds the theory of the effulgence within, which influences Buḍḍhi the comprehension of practice for eternity, to realise the goal, which is vested as the basic entity.

51

Sounḍaryalaharii.

This texts explains at length the flow of the beauty in the order of the effulgence within, which is influencing Buḍḍhi.

52

ŚriiVeengkateeśa Suprabhaaṭa.

This hymn is expounded in the truth-perspective. Lord Veengkateeśvara as the flooding of the Self-Effulgence, and the nullifying of the aberration caused by the non-self approaches, receives the being into His abode.